WALKING IN UPRIGHTNESS The occasion of this psalm: This psalm, as a ‘psalm of innocence’, and as a personal lamentation by him who was unjustly accused of committing a serious crime, could be bound to psalms 7 and 17. According to some, this psalm was written during the rebellion of Absalom against his father David, or the persecution of Saul, because of evil reports by “the congregation of evildoers” (5) and “hypocrites” (4), who portrayed David as a an extremely evil man, and accused him of committing the following serious crimes: 1- Betraying his country and his people, by taking refuge in other countries. 2- Despising the collective worship, and the enjoyment of the house of the Lord, on account of that he fled from among his people. 3- Partaking of the worship and evil practices of idol-worshippers 4- Being behind the murder of ‘Ishbosheth’ the son of Saul, by the hands of Baanah and Rechab (2 Samuel 4: 5 – 12); For which David raised this supplication to heaven, proclaiming his innocence of that crime. According to some scholars, this psalm is a collective lamentation; even though the psalmist speaks in the singular tense, as a representative of the congregation, being one unit. This psalm could also be a praise sung by the priests while they, according to the rite, “wash their hands and feet, lest they die”, before they offer the sacrifices (Exodus 30: 20, 21); when they approach the altar for ministering; … According to others, what came https://coptic-treasures.com/ here is the voice of the person visiting the house of the Lord, proclaiming that he has completely fulfilled the proper conditions of entering the sanctuary. This psalm, therefore, suits those who seek God’s protection while entering the temple. Reciting the proclamation of innocence could be considered an active rite to be practiced before entering the temple, or at least, before going ahead with practicing the religious rites in the temple. In it there is a personal confession which qualifies one to partake of the worship. … It could also be counted as one of the collective prayers, by which the congregation, as a whole, proclaim their readiness for the holy worship. Many of the phrases of this psalm could be sung in the name of the whole congregation. The psalm here, expresses the inner meaning of the rite, namely, the joy before the unapproachable God, who approaches us. A Messianic psalm; In this psalm, the prophet David is a symbol of our King Jesus Christ, who became a reproach to men. Our Lord Jesus Christ is the best to recite such “proclamation of innocence”, being “a High Priest, harmless, undefiled, separate from sinners” (Hebrew 7: 26) …We, as well, may recite it when we are in fellowship with the Lord Christ. According to St. Augustine: [David here, represents, not only Jesus Christ, the Intermediary Man, but the whole church, set in integrity in Christ]. Its relationship to psalm 28: We see the house of the Lord in psalm 26, 27, and 28. https://coptic-treasures.com/ In psalm 26, the worshipper approaches God by purity, praise, together with faithfulness in the enjoyment of the beauty of His temple; And in its last verses, he proclaims his gladness and the exultation of his heart in approaching the Lord. In psalm 27, he sees in this house, his refuge from enemies, and the place where the Lord appear to him, to encounter Him face to face. And in psalm 28, the psalm presents his supplications, stretching his hands toward the Holy of Holies, to receive the Lord’s response to his prayers. Its general frame: : 1- David defends his integrity 1 - 3 2- David’s defense concerning his alleged forsaking of his people and the house of the Lord 4 - 8 3- David seeks from God salvation and mercy 9 – 12 1- DAVID DEFENDS HIS INTEGRITY: According to some, the language of this psalm seems strange and un-attractive to many Christians, who assuming that the confidence of the psalmist is set upon his trust in the ‘ego’, and self-righteousness; criticize his boasting of good behavior, and compare him to the Pharisee mentioned in the parable of the Pharisee and the tax-collector (Luke 18: 9). But we should notice the following: 1- By referring to his ‘Integrity’ here, he attempts to vindicate himself from the charges directed against him; beside that, by the goodness of his heart, he had https://coptic-treasures.com/ no evil intentions, but walks in purity and innocence; A fact to which the Lord Himself testified when He appeared the second tine to Solomon, and said to him: “Now, if you walk before Me as your father David walked, in integrity of heart and in uprightness, to do according to all that I have commanded you, and if you keep My statutes and My judgments, then I will establish the throne of your kingdom” (1 Kings 9: 4-5). … Despite his past falling into sin which would prove the opposite, David walked in integrity. While his son Solomon, despite his wisdom, has fallen in his old age into sin and misery…. Yet, another Son of David, “David’s Origin and Seed”; His Son and Lord – our Lord Jesus Christ – was without sin, as He Himself said: “The ruler of this world is coming, and he has nothing in Me” (John 14: 30). He, alone, can perfectly present such a proclamation! 2- According to some, saying: “Vindicate me”, David means: (Come to my defense). For the righteous believers are often unjustly judged to the maximum; but they have God, the Judge of all, as their Savior, and their Attorney who comes to their defense. 3- In verse 11, saying: “I will walk in my integrity; Redeem me, and be merciful to me”, the psalmist confesses his need for redemption, and his trust in God’s grace and mercy. If the prophet David seeks from God to “examine his mind and heart” (2), it is not said out of some kind of pride, for any righteousness he might have is a divine gift; for he says: “I have trusted in the Lord, without wavering” (1). We as well, as children of God, when we deny the work of the Lord Christ in our life, that would not be a kind of humility; as it is befitting of us to testify to the power of God, and to His love by proclaiming His redemptive salvation work in us; … to testify by words, as well as by deeds. https://coptic-treasures.com/ 4- In his attempt to defend himself, the psalmist probably meant to spare his people the offense, lest they may encounter perdition because of him. Likewise, we notice St. Paul’s reluctance to defend himself, or to boast in himself, saying: ”But with me, it is a very small thing that I should be judged by you or by a human court” (1 Corinthians 4: 3); “We are fools for Christ’s sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, bur we are dishonored” (1 Corinthians 4: 10). … Yet, when he felt that the accusations were directed against his apostolic status and right, and against his evangelic preaching, he had to defend himself strongly, saying: “Receive me as a fool, that I also may boast a little” (2 Corinthians 11: 16); and, “I have become a fool in boasting, you have compelled me” (2 Corinthians 12: 11). “Vindicate me, O Lord, for I have walked in my integrity. And I have trusted in the Lord without wavering” (1) The prophet David – having been unjustly accused by his enemies, by charges that touch his faith and life, and cause his people to be offended in him – could not help, but to cry out before the divine tribunal, where God Himself, is the Judge, who searches the minds and hearts, and who knows all things, hidden and manifest. Here, David presents his conscience to testify to the purity of his heart and his faithfulness. The psalmist, confirming that he has kept his conscience good, and has put his hope and trust in the Lord, supplicates to Him to examine his case, and to be the Judge between him and those who accuse him. Although he cannot justify himself before the charge of sin; yet through the divine love, God may justify him against the false accusations; For God alone, is the Witness to the soundness of his heart and intentions. According to St. Augustine, the psalmist says: “I have trusted in the Lord” (1), on account of that he was accused of having a fellowship with the idol-wrshippers, and of https://coptic-treasures.com/ despising the collective ministry of the house of the Lord…. It is as though he says: I do not trust in any human arm, whether a believer or non-believer, but my trust is in the Lord alone. If I had to live among the evil idol-worshippers, by the body, Yet by the Spirit I am separate from them; I do not trust in them nor in any others. + To seek to be tried is a serious matter, difficult for man to choose for himself; What is this trial sought by the psalmist, but to be separated from the wicked. What is the meaning of the expression: “Ihave trusted in the Lord”? … By lingering among the wicked, who stir up dissensions, man would not be trusting in the Lord; … By trusting in man, you will follow his lead; will falter when he falters, and will fall when he falls; But by trusting in the Lord, you will hold fast. (St. Augustine) “Examine me, O Lord, and prove me; Try my mind and my heart” (2) The word “examine” here is analogous to examining and proving the precious metals by fire (Psalm 12: 6; 17: 3). The psalmist longed for God to examine him more than once; being sure of his innocence of what he is falsely accused; and seeking from God to prove and proclaim it by Himself; As the divine examination will give him more justification, splendor, and glory. + For fear that I may unconsciously commit some secret sins, “Examine me, O Lord, and prove me”; Reveal what is inside me, not before You, who sees everything, but before me, and my fellow servants … + Try my hidden desires by fire; prove my thoughts, to make sure that they do not live in evil, and that evil does not stir them up. https://coptic-treasures.com/ What fires will examine my heart? … But the fire of Your Word. What fires will prove my heart? … But the fire of Your Spirit. About this fire, it is written: “There is nothing hidden from its heat” (Psalm 19: 6). And the Lord Himself said: “I came to send fire on the earth” (Luke 12: 49). (St. Augustine) + For the sake of having this purification that grants life, David prays, saying: “Examine me, O Lord, and prove me, Try my mind and my heart”. (Father Theodor) While proclaiming his innocence, which is the fruit of God’s work in his life, the psalmist, at the same time, seeks God’s mercy, which is always before his eyes. “For Your loving mercy is before my eyes, and I have walked in Your truth” (3) David remembers God’s mercy in the past, depends on it in the present, and hopes for it in the coming days. His piety (or innocence) is set upon his sound conviction of God’s divine care toward His people as a whole, and toward him personally; In all his thoughts, David concentrates on this side of God’s features. By saying: “I have walked in Your truth”, the psalmist probably refers to the false accusation against him, that he diverted to idol-worship; proclaiming that, although he had to flee from among his people to an idol-worshipping people, yet he has never gone astray from the divine https://coptic-treasures.com/ truth to the falsity of idol-worship; For the true God’s is always in the depths of his heart, and before his eyes. 2- DAVID’S DEFENSE CONCERNING THE ACCUSATION OF FORSAKING HIS PEOPLE AND THE HOUSE OF THE LORD: “I have not sat with idolatrous mortals, nor will I go in with hypocrites. I have hated the congregation of evildoers, and will not sit with the wicked” (4, 5) It is a common knowledge that men are identified by the company they keep. Although David had to flee from among his people to an idol-worshipping land, yet he did not have fellowship in the fruitless works of darkness, nor partake of the practices of the wicked. Yes, he had to take refuge among a congregation of evildoers, law-breakers, and hypocrites; yet, he did not like their practices, sit with them in counsel, nor entered with them into covenants. Being in the world, we are committed not to separate ourselves completely from its people, “since then we would need to go out of the world” (1 Corinthians 5: 10), but not to partake of their evil thoughts, and their defiled practices. We should take the defilement away, and separate ourselves from the evil of the wicked, to be worthy to enter into the presence of the Holy One, and to dwell in His house.. That is why the ‘laver’ was put between the tabernacle of meeting and the altar, for in it, the priests had to wash their hands and feet before approaching the sanctuaries (Exodus 40: 30-32). + “I have not sat with idolatrous mortals” (4)… ‘Sitting’ symbolizes that man be one heart with those he has company. For, if your heart is not there despite your presence among them, you are not sitting with them; Otherwise, if your heart is there, you are sitting with them, even though you may absent in the flesh. https://coptic-treasures.com/ (St. Augustine) Although the prophet David, by fleeing to an idol-worshipping land, was deprived of His own people, and of the house of God, yet, with his heart, he kept “sitting” with the godly of his people, and partaking of their worship by the Spirit and the Truth. The prodigal son departed from his father’s house, sought the company of “the congregation of evildoers”; and ended up sharing the food of the swines; But once he returned with his heart to his father’s bosom, he got back to enjoy the joyful and honorable congregation. Let us therefore, flee from “the congregation of evildoers”, “for the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Romans 1: 18). Let us forsake their congregation, “lest we share in their sins” (Revelation 18: 4), and be denied the heavenly congregation, or the divine banquet. Keeping away from the company of “the company of evildoers”, may exhort them to repent their wickedness; Whereas by mixing with them, and through slothfulness in sanctifying our life, beside leading us to perdition, we are not providing the evildoers with the chance to realize the seriousness of their condition. “I have hated the congregation of evildoers” (5). This expression may seem to some as unkind; but the psalmist, having got in touch with God, who dwells in the congregation of the righteous, perceives that the devil dwells in “the congregation of evildoers”, as his own, whom he uses as tools for his work, and for that of death to the account of evil. It is as though the psalmist proclaims that he has chosen the church of God, to enjoy the divine presence, and hated the congregation of the devil; … has chosen the congregation of the saints, rather than that of evildoers; …. has chosen the higher Jerusalem, rather than the adulteress Babylon; … has chosen the seed of the woman, https://coptic-treasures.com/ and rejected that of the serpent… “For there is no fellowship between the light and the darkness”. A spiritual priest: Although the prophet David was not a priest nor a Levite…, Yet, having had to flee from among his people, and from the collective worship in the holy house of God; On the negative aspect, he proclaims that he does not partake of the evil life of the lawbreaking wicked and hypocrites. And on the positive aspect, he perceives that although being like a fugitive, he is present by his heart, not only among the people of God, but partakes of the holy ministry of the priests; … that he is present by his Spirit in the tabernacle, washes his hands, together with the priests, not in the water of the laver, but in the innocence of the heart, … goes about the altar, not with his body, but with his inner longing, and his enflamed and fiery love; … hears the heavenly praise by his spiritual ears, … and tells of all the wondrous works of God … No power could deprive him of the enjoyment of the beauty of the house of God, nor the presence by Spirit in the place where His glory dwells. That is what he expresses by saying: “I will wash my hands in innocence; So I will go about Your altar, O Lord, that I may proclaim with the voice of thanksgiving, and tell of all Your wondrous works. Lord, I have loved the habitation of Your house, and the place where Your glory dwells” 6 – 8) This phrase proves that he has kept himself away from the sin of idol-worship. The prophet David, by his heart, washes the hands of his soul before God; and attaches himself to the spiritual altar of God. The priests used to go about the altar during offering the sacrifice; and those who offered it, most probably did the same from afar, referring by that to their awareness of the seriousness of the practice of offering the sacrifice on their behalf. https://coptic-treasures.com/ Washing the hands has been a ‘symbolic’ act of purity; yet the Jews, so concentrated on the practice itself, to proclaim that whoever despises the washing of hands would be cut off the synagogue, become poor, and even be taken away from this world; And that the Israelite who eats his food with pure hands, utters the holy language, and prays day and night, will be sure to gain the everlasting life. It was claimed that ‘Aquiba’, a prominent Jew, while in prison, and having water just enough to either drink or to wash his hands, chose to do the later task, saying: [I would rather die thirsty, than break the tradition]. By saying: “I wash my hands in innocence”, the prophet David meant to proclaim his innocence of the charges against him, and of the crimes unjustly referred to him. … We, as well, as we encounter the crucified Christ, wash the hands of our souls, in the water and blood flowing from His side. For all the water of the world would not be enough to purify the depths, like the water of baptism, bound to faith in the atoning blood of Christ, that renews our nature, and purifies our depths. As long as we are still in the world, we are in need of continuous washing through repentance -- “The second baptism”, by the work of the Word of God and His Holy Spirit. The Word of God is Spirit and Life … able to pierce the soul to its depths, to grant her purity and sanctification. + “I wash my hands in innocence”, not in the seen water. You wash your hands when you do your works through holy and innocent thoughts in the sight of God; For there is an altar before the eyes of God, into which the Priest (The Lord Christ) enters, He, who presented Himself a sacrifice for our sake. This altar is so high, that no one can reach, except him who washes his hands in innocence. (St. Augustine) https://coptic-treasures.com/ + You may notice that during the liturgy, the deacon presents water to the priest, as well as to the other priests present around the altar, to wash their hands; surely not on account of their need for physical purity, for all of us are pure of blemish when we enter into the church. Being a symbol of purity of every wrong doing and transgressions; the hands symbolize the work, and by washing them, we enter into innocence and blamelessness. That is why, in preparation for this act, the priest says: “I wash my hands in innocence, and go about Your altar, O Lord, that I may proclaim the voice of Your praise, Alleluia” (Psalm 25: 6, 7). Washing the hands, therefore is a symbol of the immunity against sin. (St. Cyril of Jerusalem) Enjoying the innocence of heart and the purity of hands, namely, the sanctity of the depths and works, the inner ears of the believer become able to hear the voice of the angelic praise, and to respond to it by inner joy, exultation of the soul, and the singing by the tongue of praises and glorifications; By his inner life and behavior, man would proclaim God’s wondrous works with him, to say: “That I may proclaim the voice of thanksgiving, and tell of all Your wondrous works” (7) The prophet David probably means to say that in the midst of all the slanders of his enemies, his ears are not inclined to their words, and his mind is not preoccupied, even with defending himself before them, for the joyful voice of praise fills his whole being, and satisfies his life . Instead of complaining against the enemies, or grumbling at what dwell upon him, he tells of all the wondrous works of God, that lift him up as though to the heavenly life by the Holy Spirit. According to St. Augustine, the verse, saying: “That I may proclaim the voice of thanksgiving”; means that the voice of the Holy Spirit in the glorifications of the church, teach us how to glorify You. https://coptic-treasures.com/ + “That I may proclaim the voice of thanksgiving”… Many have ears; yet not those about which the Lord Jesus cried out, saying: “He who has ears, let him hear” (Matthew 13: 9) To proclaim the voice of thanksgiving, means to perceive within yourself, that all what is corrupt in you by sin, is coming from yourself; and that everything good, and work for goodness, is coming from God. That is how you should proclaim the voice of thanksgiving, by never glorifying yourself, however your virtues are, lest you will be blamed. (St. Augustine) When the inner ears are sanctified to hear the voice of thanksgiving, the tongue of the heart would open up to partake of glorifying God, and of telling all His wondrous works, without referring any glory to one’s self or ego; The inner insight would be sanctified as well, to behold the glory of the house of God; And the heart would open up by love, longing to have a place in the dwelling place of His glory; saying with the psalmist: “Lord, I have loved the habitation of Your house, and the place where Your glory dwells” (8) By the “house” here, the prophet David means the tabernacle of meeting, because the temple was not built yet. It is as though the fugitive David longs not to be deprived of the holy tabernacle of meeting and the ark of convent, the symbol of the divine presence, and not to be driven out of the people of God; but, at the same time, seeks to have the divine Sanctuary in the depths of his heart. https://coptic-treasures.com/ + The beauty of the house of God is transfigured in those who are crowned with the beauty of holiness in the church. (St. Athanasius the apostolic) + Without this love (our love of God) the spiritual structure, whose clever architect is St. Paul, would never stand, nor would we have the beautiful house, for which the blessed David longs in his heart to be purified by God, saying: “Lord, I have loved the habitation of Your house, and the place where Your glory dwells” (8). Without love, man would set in his heart – with no insight – a non-beautiful house, unbefitting of the Holy Spirit, nor of the honor of receiving the Holy One who dwells in the heart; It would miserably and instantaneously fall.. (Father Ibrahim) + God desires from us to set a house for Him, promising us, in return, to behold Him,… Every man can set for God a tabernacle inside his heart. (The scholar Origen) 4- DAVID SEEKS FROM GOD SALVATION AND MERCY: https://coptic-treasures.com/ After presenting the evidences of His integrity, David fervently prays to God not to let him be excluded from the congregation of the people of God, who are the object of God’s love and faithfulness; nor “to gather his soul together the (hypocrites), nor his life with bloodthirsty men, in whose hands is a sinner’s scheme, and whose right hand is full of bribes”; His hope in God is not to allow for him to suffer together with those from whose company he separated himself; he desires not to have a portion with the sinners, during, at the end of his temporary (temporal) life, or after his burial in the grave. … What made him raise such a prayer, are the contradictions concerning the features, supplications, longings, habits, and goals, between the saints and the sinners. For they have no similar thoughts or common feelings, they speak different words, have different behavior and life styles, and take different paths…. + “Do not gather my soul together with (Hypocrites)” (9). Do not gather my soul that loved Your beautiful house, together with those who hate You; nor gather my life with bloodthirsty men, who hate their neighbors; For by these two commandments, your house is beautified (in me). (St. Augustine) The (Hypocrites) and the bloodthirsty here, are those who worship several gods and idols. The psalmist finds no pleasure in the company of sinners; but in worshipping God among the congregation of the people of God. He separates himself from the congregations of sinners and evildoers. On another aspect, he confirms his faithfulness to the Lord, and to the worship presented to His glory; and his longing to be a member in the people of God, saying: https://coptic-treasures.com/ “Do not gather my soul together with the (hypocrites), nor my life with bloodthirsty men, in whose hands is a sinner’s scheme, and whose right hand is full of bribes. But as for me, I will walk in my integrity; Redeem me and be merciful to me. My foot stands in an even place. In the congregations I will bless the Lord” (9 – 12) It is as though the prophet David says to the Lord: [I am not preoccupied with the unjust and vain accusations of my enemies, but what preoccupy me is that You protect me – a fugitive -- from the idol-worshipping atmosphere in which I had to live, by my body, and not by my heart. Do not allow for me to become a partner of the hypocrites, the criminals, the sinners, the bribe-takers, in their life, nor in their destiny; For their life is not my life; and their goal is not my goal; Contradictory to them, I walk in my integrity; namely, I walk along Your way with the spirit of meekness and humility; … I lean upon Your salvation, and hope in Your mercies …. “My feet stand only in an even place”, in Your royal path, until You bring me forth to the life of praise and joy together with the holy congregation].. On a negative aspect, if the psalmist could not endure to have a fellowship with the sinners here; If he could not endure the spirit of hypocrisy, blood-thirst, bribes, nor oppression; How could he endure to have the same eternal destiny with them! … It is as though he says: [Do not let me join them there, as long as I have not joined them here in their oppression and iniquity; but, “Let me die the death of the righteous, and let my end be like his” (Numbers 23: 10)]. And on a positive aspect, by rejecting the evil of the sinners, he proclaims his desire for God’s great salvation and mercies, where his soul https://coptic-treasures.com/ would be sanctified by the precious blood, and would “find his feet stand in an even place”, namely, in the righteousness, gifts, and divine promises of Christ, his depths would set forth in inner praise, on the level of the holy congregation, as a member in the one church of Christ. Commenting on the expression: “their right hands are full of bribes”, St. Augustine says: [God alone sees who receives bribes, and who rejects them]; giving an example for that, the judge whose hand stretches to receive a bribe, not only from the rich, but from the poor as well; by which he, against justice, utters oppressive verdicts against the truth, for the sake of fearing the rebuke of men. Bribe here, is his love of commendation and honor, rather than of money, at the expense of the truth. Comparing between those whose hands are filled with bribes, and those who raise pure hands to heaven, St. John Chrysostom says: “Let the lifting up of my hands be as the evening sacrifice” (Psalm 141: 2). Finally, according to St. Augustine, the psalmist partakes of the praise of the Lord by the holy congregation; his love for his brethren brings him together with his love for God. ----------------------------- AN INSPIRATION FROM PSALM 26 VINDICATE ME, O LORD + You are my righteousness; You are my reward; Let the world judge me; For You are my Intercessor and the Judge https://coptic-treasures.com/ + Grant me not to think about the accusations of men; But to think about how to bring You pleasure; and live with You. + I do not partake of the thoughts, goals, behavior, nor gatherings of the hypocrites; So, do not allow for me to have their same eternal destiny. + I love the beauty of Your house; By Your Holy Spirit, adorn my heart to become a dwelling place for You. + Bring me forth to the upright way, the way of Your righteousness; To partake of the praises for you, by the saints and the heavenly hosts.
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